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Takashima Ekidan · hexagram readings
Takashima Ekidan · Hexagram 50 Fire over Wind: The Cauldron. The Cauldron: Greatly auspicious; success.
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Fire over Wind: The Cauldron. The Cauldron: Greatly auspicious; success.
The Cauldron: Greatly auspicious; success.
50 Fire over Wind: The Cauldron
The Sequence Commentary says: “Nothing transforms things as effectively as the Cauldron; therefore it is followed by the Cauldron.” The Cauldron symbolizes a new mandate. In ancient times, Yu controlled the floods and stabilized the soil, bringing the nine regions into unity. He cast nine cauldrons to symbolize the nine regions, and successive dynasties treasured them. When Xia fell, the cauldrons passed to Shang; when Shang fell, they passed to Zhou. Thus, in the dynastic revolutions of the Three Dynasties, the cauldron was the most important ritual vessel. This hexagram comes from Reform. The mutual Lake contains Heaven, with metal above; the mutual Fire contains Wind, with wood below—an image of casting a cauldron. In the hexagram itself, fire is above and wood below; wood can generate fire, an image of cooking in a cauldron. Therefore it is called the Cauldron.
The Cauldron［54］: Greatly auspicious; success.
▲ Oracle-bone script for “cauldron”
▲ Bronze inscription for “cauldron”
“Greatly auspicious; success”: The Tuan Commentary on the Wind says “small success,” and the Tuan Commentary on Fire says “beneficial to be steadfast, success; good fortune for raising a female calf”—neither says “great.” The lower mutual hexagram is Heaven; Heaven embodies the four virtues, so “great success” presumably comes from Heaven, though Heaven itself does not say “auspicious” in addition to its four virtues. Wang Bi said, “There is success only after auspiciousness.” Chengzi held that because the Tuan Commentary explains only “great success,” “auspicious” is an interpolated text, and Zhu Xi followed him. In my view, the Cauldron was the treasured ritual vessel of the dynastic revolutions of the Three Dynasties. Whenever the spirits were presented offerings or guests were feasted, the cauldron was always used. To know which vessel is most auspicious, there is none like the cauldron; for auspicious use, none compares with it either. We should not suspect it to be an interpolation merely because the Tuan Commentary does not explain it. I venture to think that where there is success, there is nothing that is not auspicious; the Tuan Commentary simply omitted this point for brevity.
The Tuan Commentary says: The Cauldron is an image. Using wood to submit to fire is cooking. The sage cooks offerings to present to the Supreme God, and cooks grand feasts to nourish the sages and worthies. Through compliance, the ears and eyes become clear and keen; the yielding advances and moves upward, attaining the center and responding to the firm. Therefore there is great success.
No vessel is more important than the cauldron. In making vessels, one honors the images, hence “the Cauldron is an image.” The hexagram has Wind below and Fire above. Fire is fire, Wind is also wood; with water in the central mutual trigrams and fuel burned by wood and fire, this is the image of a cauldron and pot cooking food. The sage used it in sacrifices, boiling a calf to present to the Supreme God; for guests, he prepared grand feasts to nourish the sages and worthies. The cauldron has three legs and two ears. The lower yin of the first line represents the legs; the three solid yang lines, second through fourth, represent the belly; the fifth yin represents the ears; the upper yang represents the handle. This is the image of the Cauldron. Cooking is the cauldron’s function. Wind below means compliance; Fire above represents the eyes, and the fifth line the ears, giving the image of inner compliance and outer clarity. The hexagram comes from Wind: the yin advances to the fifth position and responds below to the yang of the second line, hence its prognostication is great success. Presenting to the Supreme God and nourishing the worthy is to state the cauldron’s use to the utmost; “through compliance, the ears and eyes become clear and keen” states its virtue to the utmost. “The yielding advances and moves upward” means advancing from Wind into Fire. Fire signifies brightness; what is bright can communicate. “Attaining the center and responding to the firm” means the fifth responds to the second. The second is solid within; where there is substance, there is greatness. Therefore there is great success, and therefore the ears and eyes become clear and keen. The sage kings of the Three Dynasties all treasured the cauldron—could they have valued it merely for ordinary cooking?
Taking this hexagram as a model for human affairs, the body of the hexagram has Fire above and Wood below; the nuclear trigrams contain Metal and Water. Metal is used to cast a cauldron, the cauldron holds water, and wood beneath the cauldron is used with fire to cook food. This is a surviving form of the ancient practice of cooking with fire. It concerns the ordinary human necessity of food and drink, something that cannot be lacking for even a single day. A king uses the precious cauldron to offer sacrifices to the Supreme Deity and nourish worthy people, while the common people use it to receive sacrificial offerings and entertain guests; neither practice is abandoned by ritual. Sometimes an ox is slaughtered for a sacrifice, with feelings as earnest as the dew and frost; sometimes a chicken is killed to welcome and retain a guest, with affection deep enough for a stay of two nights. Their sincere intentions take shape through the use of vessels. The Yupian says, “A cauldron is a vessel for cooking things”; the Shuowen says, “A cauldron has three legs and two ears; it is a precious vessel for harmonizing the five flavors.” Thus we know that the cauldron is an implement for seasoning. In every change of flavor, water is the starting point. The five flavors and the three powers undergo nine boilings and nine transformations; fire sets the measure, now slowly and now rapidly, without departing from the proper principle. The changes within the cauldron are refined, subtle, delicate, and marvelous—speech cannot express them and intelligence cannot fully comprehend them. In their operation there is nothing beyond what is appropriate. In regulating fire, only Li obtains the achievement of cooking; only Xun obtains the function of adjusting slowness and speed. Li is fire. Fire’s achievement depends on wood to become manifest, and fire’s function depends on water to be assisted. When it meets wood, it produces brightness; when it meets water, it produces sound. Producing brightness enables the eyes to see, and producing sound enables the ears to hear. The Ding hexagram takes Li as its eye and the fifth line as its ear; thus inwardly it is yielding and compliant, while outwardly it is perceptive and intelligent. Hence it says, “compliant, with eyes and ears perceptive.” “The yielding advances and moves upward, attaining the center and responding to the firm”: the cauldron possesses these two virtues, and through them the cauldron’s way of being renewed day by day achieves great success. In all human affairs where one wishes to abandon the old and follow the new, one should take the Ding hexagram as the model.
Applying this hexagram to the state: In ancient times, cauldrons were cast to symbolize things and harmonize what was above and below, thereby receiving Heaven’s favor. Those with virtue obtained them; those with dark virtue lost them. Thus the cauldron comes or departs according to virtue, and the junzi must “make his position correct and consolidate the mandate” to preserve it. Extending this idea, the cauldron’s function lies in harmonizing the five flavors through cooking; its dignity lies in using a great measure of grain to offer to the Supreme God; its grandeur lies in nourishing the worthy with abundant dishes. Yet the one who can preserve the cauldron without losing it depends solely on virtue. When virtue is sufficient to respond to Heaven, Heaven accepts the offering; when virtue can nourish the worthy, the worthy receive that nourishment. Yet Jie had the cauldron, and it moved to Shang; Zhou had it, and it moved to Zhou. One might say the cauldron has no spirit, but it plainly does. It has no ears yet can hear, no eyes yet can see; among all things under Heaven, none is as perceptive as the cauldron. Hence “through compliance, the ears and eyes become clear and keen.” “The yielding advances and moves upward”: it advances from Wind into Fire; Fire flames upward, hence “moves upward.” “Attaining the center and responding to the firm”: its center is empty and responds to the second line, while the second has substance; hence “responding to the firm.” This is what makes the cauldron a cauldron and why emperors treasured it from generation to generation. In the central kingdom of Heaven, what is called illuminating the four eyes and reaching the four ears is ultimately nothing other than the function of these “clear and keen ears and eyes.”
Viewed as a whole, the Well derives its function from water, while the Cauldron derives its function from fire; therefore the line images of the Well and Cauldron are similar. The Well is governed by water: below is the image of a well and above the image of water. The Cauldron cooks above: therefore Fire is above, and the upper hexagram is mostly auspicious. The two hexagrams stand between Reform: Well and Reform mean repair, while Cauldron and Reform mean change. The cauldron means renewal. Whenever a ruler rises, he must use the cauldron as the sign of receiving the mandate: a special animal is offered to announce it at the ancestral temple, and wine and sweet liquors are used to feast guests. Sincerity of heart and grandeur of ritual invariably give the cauldron great importance. “Through compliance, the ears and eyes become clear and keen” is precisely what is meant by “being intelligent and discerning, and becoming the great ruler.” Its mandate is renewed, its way achieves great success, its transformation is yielding yet moves upward, its virtue is centered yet responds to firmness; as a vessel, it is used in the ancestral temple for offerings, and descendants preserve it. May it possess a way for ten thousand generations and never be displaced.
The Great Image says: Fire above wood—this is the Cauldron. The junzi makes his position correct and consolidates the mandate.
Fire above wood is the image of wood producing fire, namely the function of cooking. The cauldron is a treasure; the Three Dynasties handed it down in succession. Wherever the cauldron was, there was the destination of Heaven’s mandate, and therefore the junzi “made his position correct and consolidated the mandate.” “Position” means the ruler’s position; “mandate” means Heaven’s mandate. The junzi occupies the center and dwells in dignity, making the position correct so it does not tilt, and consolidating the mandate so it does not disperse. This is what is meant by reverently governing oneself, facing south with earnest respect, and bringing peace to the world. The Great Image speaks of Heaven’s mandate twice: Great Possession says “follow Heaven’s favorable mandate,” while the Cauldron says “make the position correct and consolidate the mandate.” Great Possession emphasizes stopping evil and promoting good, so the mandate is valued for following it; the Cauldron presents offerings to the Supreme God and nourishes the worthy, so the mandate is valued for being consolidated. This is essentially what the Doctrine of the Mean says: “One with great virtue will surely receive the mandate.”
[Divination]
○ Asking about current fortune: Wood rises and fire flames upward, an image of advancing and rising day by day. Great potential for accomplishing undertakings and establishing a career.
○ Asking about military campaigns: Taking the commander’s position and directing the destiny of the three armies, there is a force as intense as fire and tea plants; this is the time when success follows the arrival of the horses.
○ Asking about recognition: Nobility beyond words.
○ Asking about business: Wood generates fire, and the cauldron cooks things. One gains the natural profit of the situation and can harvest without labor.
○ Asking about the home: Guard against a fire disaster; caution is advised.
○ Asking about illness: It must be a condition of liver fire surging upward; treat it by draining liver heat and regulating the qi.
○ Asking about marriage: The lines generate one another, and the cauldron is a venerable vessel. This must be a proper match, with a capable helpmate as well.
○ Asking about litigation: The fire is at full strength, so the matter will not end for a while. Settle the mind and accept one’s lot; justice will naturally prevail.
○ Question about pregnancy: A girl will be born.
50 Fire over Wind: The Cauldron
The Sequence Commentary says: “Nothing transforms things as effectively as the Cauldron; therefore it is followed by the Cauldron.” The Cauldron symbolizes a new mandate. In ancient times, Yu controlled the floods and stabilized the soil, bringing the nine regions into unity. He cast nine cauldrons to symbolize the nine regions, and successive dynasties treasured them. When Xia fell, the cauldrons passed to Shang; when Shang fell, they passed to Zhou. Thus, in the dynastic revolutions of the Three Dynasties, the cauldron was the most important ritual vessel. This hexagram comes from Reform. The mutual Lake contains Heaven, with metal above; the mutual Fire contains Wind, with wood below—an image of casting a cauldron. In the hexagram itself, fire is above and wood below; wood can generate fire, an image of cooking in a cauldron. Therefore it is called the Cauldron.
The Cauldron［54］: Greatly auspicious; success.
▲ Oracle-bone script for “cauldron”
▲ Bronze inscription for “cauldron”
“Greatly auspicious; success”: The Tuan Commentary on the Wind says “small success,” and the Tuan Commentary on Fire says “beneficial to be steadfast, success; good fortune for raising a female calf”—neither says “great.” The lower mutual hexagram is Heaven; Heaven embodies the four virtues, so “great success” presumably comes from Heaven, though Heaven itself does not say “auspicious” in addition to its four virtues. Wang Bi said, “There is success only after auspiciousness.” Chengzi held that because the Tuan Commentary explains only “great success,” “auspicious” is an interpolated text, and Zhu Xi followed him. In my view, the Cauldron was the treasured ritual vessel of the dynastic revolutions of the Three Dynasties. Whenever the spirits were presented offerings or guests were feasted, the cauldron was always used. To know which vessel is most auspicious, there is none like the cauldron; for auspicious use, none compares with it either. We should not suspect it to be an interpolation merely because the Tuan Commentary does not explain it. I venture to think that where there is success, there is nothing that is not auspicious; the Tuan Commentary simply omitted this point for brevity.
The Tuan Commentary says: The Cauldron is an image. Using wood to submit to fire is cooking. The sage cooks offerings to present to the Supreme God, and cooks grand feasts to nourish the sages and worthies. Through compliance, the ears and eyes become clear and keen; the yielding advances and moves upward, attaining the center and responding to the firm. Therefore there is great success.
No vessel is more important than the cauldron. In making vessels, one honors the images, hence “the Cauldron is an image.” The hexagram has Wind below and Fire above. Fire is fire, Wind is also wood; with water in the central mutual trigrams and fuel burned by wood and fire, this is the image of a cauldron and pot cooking food. The sage used it in sacrifices, boiling a calf to present to the Supreme God; for guests, he prepared grand feasts to nourish the sages and worthies. The cauldron has three legs and two ears. The lower yin of the first line represents the legs; the three solid yang lines, second through fourth, represent the belly; the fifth yin represents the ears; the upper yang represents the handle. This is the image of the Cauldron. Cooking is the cauldron’s function. Wind below means compliance; Fire above represents the eyes, and the fifth line the ears, giving the image of inner compliance and outer clarity. The hexagram comes from Wind: the yin advances to the fifth position and responds below to the yang of the second line, hence its prognostication is great success. Presenting to the Supreme God and nourishing the worthy is to state the cauldron’s use to the utmost; “through compliance, the ears and eyes become clear and keen” states its virtue to the utmost. “The yielding advances and moves upward” means advancing from Wind into Fire. Fire signifies brightness; what is bright can communicate. “Attaining the center and responding to the firm” means the fifth responds to the second. The second is solid within; where there is substance, there is greatness. Therefore there is great success, and therefore the ears and eyes become clear and keen. The sage kings of the Three Dynasties all treasured the cauldron—could they have valued it merely for ordinary cooking?
Taking this hexagram as a model for human affairs, the body of the hexagram has Fire above and Wood below; the nuclear trigrams contain Metal and Water. Metal is used to cast a cauldron, the cauldron holds water, and wood beneath the cauldron is used with fire to cook food. This is a surviving form of the ancient practice of cooking with fire. It concerns the ordinary human necessity of food and drink, something that cannot be lacking for even a single day. A king uses the precious cauldron to offer sacrifices to the Supreme Deity and nourish worthy people, while the common people use it to receive sacrificial offerings and entertain guests; neither practice is abandoned by ritual. Sometimes an ox is slaughtered for a sacrifice, with feelings as earnest as the dew and frost; sometimes a chicken is killed to welcome and retain a guest, with affection deep enough for a stay of two nights. Their sincere intentions take shape through the use of vessels. The Yupian says, “A cauldron is a vessel for cooking things”; the Shuowen says, “A cauldron has three legs and two ears; it is a precious vessel for harmonizing the five flavors.” Thus we know that the cauldron is an implement for seasoning. In every change of flavor, water is the starting point. The five flavors and the three powers undergo nine boilings and nine transformations; fire sets the measure, now slowly and now rapidly, without departing from the proper principle. The changes within the cauldron are refined, subtle, delicate, and marvelous—speech cannot express them and intelligence cannot fully comprehend them. In their operation there is nothing beyond what is appropriate. In regulating fire, only Li obtains the achievement of cooking; only Xun obtains the function of adjusting slowness and speed. Li is fire. Fire’s achievement depends on wood to become manifest, and fire’s function depends on water to be assisted. When it meets wood, it produces brightness; when it meets water, it produces sound. Producing brightness enables the eyes to see, and producing sound enables the ears to hear. The Ding hexagram takes Li as its eye and the fifth line as its ear; thus inwardly it is yielding and compliant, while outwardly it is perceptive and intelligent. Hence it says, “compliant, with eyes and ears perceptive.” “The yielding advances and moves upward, attaining the center and responding to the firm”: the cauldron possesses these two virtues, and through them the cauldron’s way of being renewed day by day achieves great success. In all human affairs where one wishes to abandon the old and follow the new, one should take the Ding hexagram as the model.
Applying this hexagram to the state: In ancient times, cauldrons were cast to symbolize things and harmonize what was above and below, thereby receiving Heaven’s favor. Those with virtue obtained them; those with dark virtue lost them. Thus the cauldron comes or departs according to virtue, and the junzi must “make his position correct and consolidate the mandate” to preserve it. Extending this idea, the cauldron’s function lies in harmonizing the five flavors through cooking; its dignity lies in using a great measure of grain to offer to the Supreme God; its grandeur lies in nourishing the worthy with abundant dishes. Yet the one who can preserve the cauldron without losing it depends solely on virtue. When virtue is sufficient to respond to Heaven, Heaven accepts the offering; when virtue can nourish the worthy, the worthy receive that nourishment. Yet Jie had the cauldron, and it moved to Shang; Zhou had it, and it moved to Zhou. One might say the cauldron has no spirit, but it plainly does. It has no ears yet can hear, no eyes yet can see; among all things under Heaven, none is as perceptive as the cauldron. Hence “through compliance, the ears and eyes become clear and keen.” “The yielding advances and moves upward”: it advances from Wind into Fire; Fire flames upward, hence “moves upward.” “Attaining the center and responding to the firm”: its center is empty and responds to the second line, while the second has substance; hence “responding to the firm.” This is what makes the cauldron a cauldron and why emperors treasured it from generation to generation. In the central kingdom of Heaven, what is called illuminating the four eyes and reaching the four ears is ultimately nothing other than the function of these “clear and keen ears and eyes.”
Viewed as a whole, the Well derives its function from water, while the Cauldron derives its function from fire; therefore the line images of the Well and Cauldron are similar. The Well is governed by water: below is the image of a well and above the image of water. The Cauldron cooks above: therefore Fire is above, and the upper hexagram is mostly auspicious. The two hexagrams stand between Reform: Well and Reform mean repair, while Cauldron and Reform mean change. The cauldron means renewal. Whenever a ruler rises, he must use the cauldron as the sign of receiving the mandate: a special animal is offered to announce it at the ancestral temple, and wine and sweet liquors are used to feast guests. Sincerity of heart and grandeur of ritual invariably give the cauldron great importance. “Through compliance, the ears and eyes become clear and keen” is precisely what is meant by “being intelligent and discerning, and becoming the great ruler.” Its mandate is renewed, its way achieves great success, its transformation is yielding yet moves upward, its virtue is centered yet responds to firmness; as a vessel, it is used in the ancestral temple for offerings, and descendants preserve it. May it possess a way for ten thousand generations and never be displaced.
The Great Image says: Fire above wood—this is the Cauldron. The junzi makes his position correct and consolidates the mandate.
Fire above wood is the image of wood producing fire, namely the function of cooking. The cauldron is a treasure; the Three Dynasties handed it down in succession. Wherever the cauldron was, there was the destination of Heaven’s mandate, and therefore the junzi “made his position correct and consolidated the mandate.” “Position” means the ruler’s position; “mandate” means Heaven’s mandate. The junzi occupies the center and dwells in dignity, making the position correct so it does not tilt, and consolidating the mandate so it does not disperse. This is what is meant by reverently governing oneself, facing south with earnest respect, and bringing peace to the world. The Great Image speaks of Heaven’s mandate twice: Great Possession says “follow Heaven’s favorable mandate,” while the Cauldron says “make the position correct and consolidate the mandate.” Great Possession emphasizes stopping evil and promoting good, so the mandate is valued for following it; the Cauldron presents offerings to the Supreme God and nourishes the worthy, so the mandate is valued for being consolidated. This is essentially what the Doctrine of the Mean says: “One with great virtue will surely receive the mandate.”
[Divination]
○ Asking about current fortune: Wood rises and fire flames upward, an image of advancing and rising day by day. Great potential for accomplishing undertakings and establishing a career.
○ Asking about military campaigns: Taking the commander’s position and directing the destiny of the three armies, there is a force as intense as fire and tea plants; this is the time when success follows the arrival of the horses.
○ Asking about recognition: Nobility beyond words.
○ Asking about business: Wood generates fire, and the cauldron cooks things. One gains the natural profit of the situation and can harvest without labor.
○ Asking about the home: Guard against a fire disaster; caution is advised.
○ Asking about illness: It must be a condition of liver fire surging upward; treat it by draining liver heat and regulating the qi.
○ Asking about marriage: The lines generate one another, and the cauldron is a venerable vessel. This must be a proper match, with a capable helpmate as well.
○ Asking about litigation: The fire is at full strength, so the matter will not end for a while. Settle the mind and accept one’s lot; justice will naturally prevail.
○ Question about pregnancy: A girl will be born.
Six at the beginning: The Cauldron’s legs are overturned; it is beneficial to remove what is foul. One obtains a concubine because of her son; no blame.
Six at the beginning: The Cauldron’s legs are overturned; it is beneficial to remove what is foul. One obtains a concubine because of her son; no blame.
The Commentary on the Image says: The Cauldron’s legs are overturned; this is not contrary. It is beneficial to remove what is foul, thereby following what is noble.
The body of the line has Wind as the thigh; the first line lies below the thigh, hence “foot.” Its upper response is the yang of the fourth line, so it is “overturned.” From the first through fifth lines is the Excess hexagram, and Excess means overturning; thus the first line is “overturned feet.” According to the ritual of feeding a young sacrificial animal, the attendant scrapes the cauldron; scraping means washing, to remove old grime. When the feet are overturned, the cauldron falls and the grime comes out by itself. “Foulness” means grime, hence “beneficial to remove what is foul.” Removing foulness cannot be called contrary. Lines three through five form the mutual Lake; Lake represents a concubine. The Cauldron is a vessel, and “the one who presides over the vessel is the eldest son,” hence the image of “obtaining a concubine because of her son.” Since he presides over the vessel, he is called noble. “No blame” means that success is achieved through failure and nobility is obtained through lowliness. Lu Xisheng said: “The legs overturn and foulness comes out; although it is overturned, it does not violate the way. A concubine, though most lowly and not deserving nobility, becomes noble through her son, and therefore attains honor.” This is the meaning in the Spring and Autumn tradition that a mother becomes honored through her son.
[Divination]
○ Asking about current fortune: An omen of gaining blessing through misfortune and turning defeat into success.
○ Asking about business: There is a small initial loss, followed by substantial profit, as well as an indication of establishing a home in the commercial district.
○ Asking about recognition: There is the joy of receiving an honorable enfeoffment.
○ Asking about the home: The foundation or walls of this house are damaged; repairing them brings good fortune, and a noble son will certainly be born.
○ Asking about marriage: She is a minor wife and will certainly bear a noble son.
○ Asking about illness: There is accumulated matter in the abdomen; downward purging is beneficial, and there is no blame.
○ Asking about pregnancy: A boy will be born, preferably as a child born to a secondary wife.
【Example】 A certain gentleman came to request a divination about his wife’s illness and received the Cauldron changing into Great Possession.
Judgment: The line statement says “turning the feet upside down” and “bringing out what is blocked,” because the cauldron contains accumulated filth, which is poured out by overturning it. Applied to illness, this indicates an accumulated mass in the chest that should be discharged by purging. In gynecology, there may be disorders such as blood stasis, which should be treated by breaking up the blood stasis and expelling it; this must not be interpreted as pregnancy. In divining for this lady’s illness, this line image shows that the disease is in the uterus. Because of excessive sexual intercourse, the uterus has been injured and old impurities have not been cleared; she should urgently receive treatment and cleansing. After treatment, however, there is a risk of impaired fertility, so another concubine should be sought. According to the line image, there will certainly be a noble son. The eminent gentleman understood this, indeed took a concubine, and had a son.
The Commentary on the Image says: The Cauldron’s legs are overturned; this is not contrary. It is beneficial to remove what is foul, thereby following what is noble.
The body of the line has Wind as the thigh; the first line lies below the thigh, hence “foot.” Its upper response is the yang of the fourth line, so it is “overturned.” From the first through fifth lines is the Excess hexagram, and Excess means overturning; thus the first line is “overturned feet.” According to the ritual of feeding a young sacrificial animal, the attendant scrapes the cauldron; scraping means washing, to remove old grime. When the feet are overturned, the cauldron falls and the grime comes out by itself. “Foulness” means grime, hence “beneficial to remove what is foul.” Removing foulness cannot be called contrary. Lines three through five form the mutual Lake; Lake represents a concubine. The Cauldron is a vessel, and “the one who presides over the vessel is the eldest son,” hence the image of “obtaining a concubine because of her son.” Since he presides over the vessel, he is called noble. “No blame” means that success is achieved through failure and nobility is obtained through lowliness. Lu Xisheng said: “The legs overturn and foulness comes out; although it is overturned, it does not violate the way. A concubine, though most lowly and not deserving nobility, becomes noble through her son, and therefore attains honor.” This is the meaning in the Spring and Autumn tradition that a mother becomes honored through her son.
[Divination]
○ Asking about current fortune: An omen of gaining blessing through misfortune and turning defeat into success.
○ Asking about business: There is a small initial loss, followed by substantial profit, as well as an indication of establishing a home in the commercial district.
○ Asking about recognition: There is the joy of receiving an honorable enfeoffment.
○ Asking about the home: The foundation or walls of this house are damaged; repairing them brings good fortune, and a noble son will certainly be born.
○ Asking about marriage: She is a minor wife and will certainly bear a noble son.
○ Asking about illness: There is accumulated matter in the abdomen; downward purging is beneficial, and there is no blame.
○ Asking about pregnancy: A boy will be born, preferably as a child born to a secondary wife.
【Example】 A certain gentleman came to request a divination about his wife’s illness and received the Cauldron changing into Great Possession.
Judgment: The line statement says “turning the feet upside down” and “bringing out what is blocked,” because the cauldron contains accumulated filth, which is poured out by overturning it. Applied to illness, this indicates an accumulated mass in the chest that should be discharged by purging. In gynecology, there may be disorders such as blood stasis, which should be treated by breaking up the blood stasis and expelling it; this must not be interpreted as pregnancy. In divining for this lady’s illness, this line image shows that the disease is in the uterus. Because of excessive sexual intercourse, the uterus has been injured and old impurities have not been cleared; she should urgently receive treatment and cleansing. After treatment, however, there is a risk of impaired fertility, so another concubine should be sought. According to the line image, there will certainly be a noble son. The eminent gentleman understood this, indeed took a concubine, and had a son.
Nine in the second place: The cauldron contains substance; my adversary is ill and cannot approach me. Good fortune.
Nine in the second place: The cauldron contains substance; my adversary is ill and cannot approach me. Good fortune.
The Commentary on the Image says: “The cauldron contains substance”: be careful where you go. “My adversary is ill”: in the end there will be no blame.
“Substance” means the contents of the cauldron, namely the meat inside it. Yang is substance, yin is emptiness. The second line is firm yang and occupies the middle of the cauldron’s belly, giving the image of a cauldron with contents; hence it says, “The cauldron contains substance.” It can therefore be used to offer to the Supreme Deity and nourish sages. In ancient times, people of high rank and generous salaries often could not avoid misfortune, because their enemies approached them. The second line corresponds with the fifth, but is separated from it by the two yang lines of the third and fourth; hence, “My adversary is ill.” An adversary is one who harms me; illness is what troubles me. The second line firmly guards itself and does not form an attached alliance, hence, “He cannot approach me.” If a person maintains uprightness, the unrighteous cannot draw near; therefore it is auspicious. The cauldron’s “having substance” is like a person’s having talent; one must be careful about the direction one pursues, so as not to fall into what is unjust. Thus the Commentary on the Image explains it as “be careful where you go.” A cauldron that cannot be moved renders ten thousand men useless; a mind that cannot be moved silences ten thousand opinions. This is what it means to be careful where one goes. “In the end there will be no blame”: freedom from blame is precisely how good fortune is obtained. It is also said that the word “illness” carries the meaning of jealousy and harm—as when one enters court and encounters hostility. When petty people intend harm, they invariably pretend to be affectionate while waiting for an opening. If my aspirations are pure and my conduct fragrant, those who envy me will have no opening to exploit; they cannot approach me and harm me.
[Divination]
○ Asked about current fortune: The course of one’s fortunes is upright; treacherous people naturally stay far away, and wherever one goes is auspicious.
○ Asked about fame and rank: “Substance” means actually obtaining it. After one’s reputation is established, many will envy it, so one should guard carefully against them.
○ Asked about commerce: “The cauldron contains substance” means, in other words, that the purse contains wealth. Beware thieves and dishonest people.
○ Asked about marriage: The second and fifth lines correspond; when the fifth changes, it becomes the Encountering hexagram, whose statement says, “Do not marry the woman.” “Adversary” means an ill-matched spouse; “he cannot approach me” means there will be no marriage.
○ Asked about the home: “Substance” means a prosperous household; beware people dividing up the property and spying for a chance to steal.
○ Asked about illness: Yang represents substance, so this is a condition of excess heat. Treat it according to the symptoms; good fortune.
○ Question about pregnancy: A girl will be born.
[Case] In the summer of the twelfth year of the Meiji era, the Osaka magnates Fujita Den saburo and Nakano Goichi were suspected of wrongdoing, arrested, and escorted to Tokyo. At the time, all the newspapers found their detention strange and commented on it incessantly. One day a friend visited and asked for a divination on the two men’s fortune and misfortune. The resulting hexagrams were the Cauldron changing to Travel.
Judgment: The cauldron is a great vessel, not easily shaken. Now it “contains substance,” making it even heavier and impossible to move. Fujita and Nakano fit this image precisely. The ones trying to move them are the judicial officials. Now the judicial officials are “ill” and cannot exert their power; they wish to move them but ultimately cannot. This is what is meant by “my adversary is ill and cannot approach me.” The two men’s case should be resolved and they should be released that very day.
It happened exactly so.
[Case] One day a certain friend came and said: Recently a matchmaker came to propose a marriage to me. Please divine whether I should marry this girl. The resulting hexagrams were the Cauldron changing to Travel.
Judgment: The Cauldron has the image of keen ears and clear eyes. Its inner trigram is the Gentle, representing the eldest daughter and the color white; its outer trigram is Clarity, representing brightness and beauty. The girl must have intelligence and good looks. Yet the statement says, “The cauldron contains substance,” so I fear she is already pregnant, indicating an affair. She is pregnant, but neither family knows it; even the matchmaker is surely unaware. You need not expose the truth; politely decline the proposal.
That person indeed declined politely. Later he heard that the girl married the very lover with whom she had had the affair, and gave birth less than a month later. Whenever he met me afterward, he discussed the matter and praised the marvelous subtlety of I Ching principles.
[Case] In the thirty-first year of the Meiji era, a divination was made concerning relations between Britain and Germany. The resulting hexagrams were the Cauldron changing to Travel.
Judgment: The cauldron is a vessel for harmonizing the five flavors; it can ultimately bring into harmony tastes that are discordant. In divining the relations between Britain and Germany, the second line of the Cauldron was obtained. The second corresponds with the fifth: the second should be assigned to Germany and the fifth to Britain. The yin and yang of the second and fifth respond to each other, showing that Britain and Germany are close, but the fourth line obstructs the space between them, so the intentions of the two countries cannot communicate. Only after four years, when the obstruction of the fourth line withdraws, will the two countries naturally become close. The Commentary on the Image’s phrase “be careful where you go” says that their direction and aspirations must be held cautiously; “in the end there will be no blame” means they can naturally escape harm. According to the record, through years of accumulated achievement Britain built an imperial enterprise. The late emperor Wilhelm of Prussia united neighboring small countries, conquered Norway and Austria, and overcame France, thereby creating resentment with Austria and France. Fearing that the two countries were secretly plotting revenge and wishing to borrow Germany’s power by forming an alliance and seeking protection, Britain had no choice but to make peace with Germany. This was the hidden intention behind the relations between the two countries.
The Commentary on the Image says: “The cauldron contains substance”: be careful where you go. “My adversary is ill”: in the end there will be no blame.
“Substance” means the contents of the cauldron, namely the meat inside it. Yang is substance, yin is emptiness. The second line is firm yang and occupies the middle of the cauldron’s belly, giving the image of a cauldron with contents; hence it says, “The cauldron contains substance.” It can therefore be used to offer to the Supreme Deity and nourish sages. In ancient times, people of high rank and generous salaries often could not avoid misfortune, because their enemies approached them. The second line corresponds with the fifth, but is separated from it by the two yang lines of the third and fourth; hence, “My adversary is ill.” An adversary is one who harms me; illness is what troubles me. The second line firmly guards itself and does not form an attached alliance, hence, “He cannot approach me.” If a person maintains uprightness, the unrighteous cannot draw near; therefore it is auspicious. The cauldron’s “having substance” is like a person’s having talent; one must be careful about the direction one pursues, so as not to fall into what is unjust. Thus the Commentary on the Image explains it as “be careful where you go.” A cauldron that cannot be moved renders ten thousand men useless; a mind that cannot be moved silences ten thousand opinions. This is what it means to be careful where one goes. “In the end there will be no blame”: freedom from blame is precisely how good fortune is obtained. It is also said that the word “illness” carries the meaning of jealousy and harm—as when one enters court and encounters hostility. When petty people intend harm, they invariably pretend to be affectionate while waiting for an opening. If my aspirations are pure and my conduct fragrant, those who envy me will have no opening to exploit; they cannot approach me and harm me.
[Divination]
○ Asked about current fortune: The course of one’s fortunes is upright; treacherous people naturally stay far away, and wherever one goes is auspicious.
○ Asked about fame and rank: “Substance” means actually obtaining it. After one’s reputation is established, many will envy it, so one should guard carefully against them.
○ Asked about commerce: “The cauldron contains substance” means, in other words, that the purse contains wealth. Beware thieves and dishonest people.
○ Asked about marriage: The second and fifth lines correspond; when the fifth changes, it becomes the Encountering hexagram, whose statement says, “Do not marry the woman.” “Adversary” means an ill-matched spouse; “he cannot approach me” means there will be no marriage.
○ Asked about the home: “Substance” means a prosperous household; beware people dividing up the property and spying for a chance to steal.
○ Asked about illness: Yang represents substance, so this is a condition of excess heat. Treat it according to the symptoms; good fortune.
○ Question about pregnancy: A girl will be born.
[Case] In the summer of the twelfth year of the Meiji era, the Osaka magnates Fujita Den saburo and Nakano Goichi were suspected of wrongdoing, arrested, and escorted to Tokyo. At the time, all the newspapers found their detention strange and commented on it incessantly. One day a friend visited and asked for a divination on the two men’s fortune and misfortune. The resulting hexagrams were the Cauldron changing to Travel.
Judgment: The cauldron is a great vessel, not easily shaken. Now it “contains substance,” making it even heavier and impossible to move. Fujita and Nakano fit this image precisely. The ones trying to move them are the judicial officials. Now the judicial officials are “ill” and cannot exert their power; they wish to move them but ultimately cannot. This is what is meant by “my adversary is ill and cannot approach me.” The two men’s case should be resolved and they should be released that very day.
It happened exactly so.
[Case] One day a certain friend came and said: Recently a matchmaker came to propose a marriage to me. Please divine whether I should marry this girl. The resulting hexagrams were the Cauldron changing to Travel.
Judgment: The Cauldron has the image of keen ears and clear eyes. Its inner trigram is the Gentle, representing the eldest daughter and the color white; its outer trigram is Clarity, representing brightness and beauty. The girl must have intelligence and good looks. Yet the statement says, “The cauldron contains substance,” so I fear she is already pregnant, indicating an affair. She is pregnant, but neither family knows it; even the matchmaker is surely unaware. You need not expose the truth; politely decline the proposal.
That person indeed declined politely. Later he heard that the girl married the very lover with whom she had had the affair, and gave birth less than a month later. Whenever he met me afterward, he discussed the matter and praised the marvelous subtlety of I Ching principles.
[Case] In the thirty-first year of the Meiji era, a divination was made concerning relations between Britain and Germany. The resulting hexagrams were the Cauldron changing to Travel.
Judgment: The cauldron is a vessel for harmonizing the five flavors; it can ultimately bring into harmony tastes that are discordant. In divining the relations between Britain and Germany, the second line of the Cauldron was obtained. The second corresponds with the fifth: the second should be assigned to Germany and the fifth to Britain. The yin and yang of the second and fifth respond to each other, showing that Britain and Germany are close, but the fourth line obstructs the space between them, so the intentions of the two countries cannot communicate. Only after four years, when the obstruction of the fourth line withdraws, will the two countries naturally become close. The Commentary on the Image’s phrase “be careful where you go” says that their direction and aspirations must be held cautiously; “in the end there will be no blame” means they can naturally escape harm. According to the record, through years of accumulated achievement Britain built an imperial enterprise. The late emperor Wilhelm of Prussia united neighboring small countries, conquered Norway and Austria, and overcame France, thereby creating resentment with Austria and France. Fearing that the two countries were secretly plotting revenge and wishing to borrow Germany’s power by forming an alliance and seeking protection, Britain had no choice but to make peace with Germany. This was the hidden intention behind the relations between the two countries.
Nine in the third place: The cauldron’s ears are altered; its movement is blocked. Pheasant fat is not eaten. When rain comes, regret is diminished; in the end, good fortune.
Nine in the third place: The cauldron’s ears are altered; its movement is blocked. Pheasant fat is not eaten. When rain comes, regret is diminished; in the end, good fortune.
The Commentary on the Image says: “The cauldron’s ears are altered”: it has lost the proper meaning.
Mao Xihe says: Once a cauldron is filled, a carrying bar is threaded through its ears and it is lifted close to where the food is served; this is what the ritual texts call locking the cauldron. If it is not yet filled, the bar is removed from the ears, which is called “the ears are altered.” All things move by their feet, but a cauldron moves by its ears. If its ears are altered, it cannot be lifted and carried; hence, “its movement is blocked.” Above, Clarity is the pheasant; below, the Gentle is the chicken, which is also a kind of pheasant. When the pheasant enters the cauldron to be cooked, it is called “pheasant fat.” Pheasant fat is delicious food; but since the Cauldron’s movement is blocked, however fine it is, people cannot eat it. When the third line changes, it forms the Gorge, which represents rain. The first changing to the third forms Dispersion of Opposition; its top line says, “Encountering rain is good fortune.” The upper nuclear trigram is the Gorge, so rain is represented by the Gorge. “When rain comes” means a sudden shower. Rain that nourishes is called fattening rain, an expression that likens the fragrance and richness of “pheasant fat” to nourishing rain. The Gorge represents breaking and also regret, hence “regret is diminished.” If there is such delicious food but one cannot eat it, how could the person lifting the cauldron not regret it? Regret leads one to seek change: if the altered ears are restored and the blocked movement is unblocked, then although there is regret at first, the end is auspicious. Ancient emperors cast cauldrons depicting all things and treated them as treasures for the ages. Since a cauldron was made once and not altered, the method for lifting it was likewise fixed and not changed. Now, wanting to turn an old cauldron into a new one and recklessly altering its ears leads inevitably to being unable to move even one step; hence, “it has lost the proper meaning.” The third lines of the Well and the Cauldron both occupy the lower position and are not used. The Well says, “The well is cleaned but no one drinks from it”; the Cauldron says, “Pheasant fat is not eaten.” A noble person can harmonize food but cannot make people necessarily eat it. Although this third line wishes to alter the ears, the fifth line can fill them with a metal carrying bar. Thus, despite initial regret, good fortune is ultimately obtained.
[Divination]
○ Asked about current fortune: The fortune is not poor, but rashly intending to make changes causes every undertaking to be obstructed; hence there is regret.
○ Asked about fame and rank: At present, although the prospects look fine, they will not sell. Changing course and taking another path will instead bring many calamities and regrets.
○ Asked about commerce: A change in the business has caused goods to stagnate. One must wait three years before it can revive.
○ Asked about warfare: The military has undergone changes; there is fear that provisions will be plundered.
○ Asked about the home: This residence has two side wings. Beware changes or perhaps a fire; rain will bring rescue.
○ Asked about marriage: There may be a change in which the marriage is regretted and the match is altered; this is what “losing the proper meaning” refers to.
○ Question about pregnancy: A girl will be born.
[Case] In the spring of the twentieth year of the Meiji era, I met a certain distinguished nobleman. We discussed the prominent officials in government, and I said, “A certain official will attain high rank this year.” The nobleman asked, “How do you know?” I replied, “Every year on the winter solstice I divine the fortunes of the officials in government, and thus I know. This official’s fortune this year is the Cauldron changing to Before Completion.”
Judgment: The third line is yang in a yang place, so both talent and strength are powerful. It is adjacent to the fourth line, which is also yang; because the two yang lines do not draw close, the ears are altered. Since it is not centered by position and does not correspond with the fifth, it cannot receive the carrying bar, becoming submerged and unable to move. Although the cauldron contains the delicacy of pheasant fat, it ultimately cannot be eaten. This is like a person possessing the talent to save the world but having no means to raise it into use, and therefore being unable to realize his ambitions. “When rain comes” is like rain arriving after a great drought, enough to comfort the people’s hopes. The people waiting for beneficence are no different from those in drought waiting for rain—“If this person does not emerge, what will become of the people?” Thus the initial “diminished regret” ultimately becomes good fortune. The official’s fortune this year has this image, so I knew he would certainly be promoted and employed. But the third line is excessively firm yang: what is too rigid must break, so one should beware an unexpected calamity. The nobleman was deeply impressed by the subtlety of I Ching principles. Later, the official was indeed promoted, ennobled as a count, and honorably appointed to an important post. The following year, however, he suddenly suffered a violent change of fortune and lost the use of a foot, corresponding to the omen of “the cauldron’s leg breaks” in the fourth line.
The Commentary on the Image says: “The cauldron’s ears are altered”: it has lost the proper meaning.
Mao Xihe says: Once a cauldron is filled, a carrying bar is threaded through its ears and it is lifted close to where the food is served; this is what the ritual texts call locking the cauldron. If it is not yet filled, the bar is removed from the ears, which is called “the ears are altered.” All things move by their feet, but a cauldron moves by its ears. If its ears are altered, it cannot be lifted and carried; hence, “its movement is blocked.” Above, Clarity is the pheasant; below, the Gentle is the chicken, which is also a kind of pheasant. When the pheasant enters the cauldron to be cooked, it is called “pheasant fat.” Pheasant fat is delicious food; but since the Cauldron’s movement is blocked, however fine it is, people cannot eat it. When the third line changes, it forms the Gorge, which represents rain. The first changing to the third forms Dispersion of Opposition; its top line says, “Encountering rain is good fortune.” The upper nuclear trigram is the Gorge, so rain is represented by the Gorge. “When rain comes” means a sudden shower. Rain that nourishes is called fattening rain, an expression that likens the fragrance and richness of “pheasant fat” to nourishing rain. The Gorge represents breaking and also regret, hence “regret is diminished.” If there is such delicious food but one cannot eat it, how could the person lifting the cauldron not regret it? Regret leads one to seek change: if the altered ears are restored and the blocked movement is unblocked, then although there is regret at first, the end is auspicious. Ancient emperors cast cauldrons depicting all things and treated them as treasures for the ages. Since a cauldron was made once and not altered, the method for lifting it was likewise fixed and not changed. Now, wanting to turn an old cauldron into a new one and recklessly altering its ears leads inevitably to being unable to move even one step; hence, “it has lost the proper meaning.” The third lines of the Well and the Cauldron both occupy the lower position and are not used. The Well says, “The well is cleaned but no one drinks from it”; the Cauldron says, “Pheasant fat is not eaten.” A noble person can harmonize food but cannot make people necessarily eat it. Although this third line wishes to alter the ears, the fifth line can fill them with a metal carrying bar. Thus, despite initial regret, good fortune is ultimately obtained.
[Divination]
○ Asked about current fortune: The fortune is not poor, but rashly intending to make changes causes every undertaking to be obstructed; hence there is regret.
○ Asked about fame and rank: At present, although the prospects look fine, they will not sell. Changing course and taking another path will instead bring many calamities and regrets.
○ Asked about commerce: A change in the business has caused goods to stagnate. One must wait three years before it can revive.
○ Asked about warfare: The military has undergone changes; there is fear that provisions will be plundered.
○ Asked about the home: This residence has two side wings. Beware changes or perhaps a fire; rain will bring rescue.
○ Asked about marriage: There may be a change in which the marriage is regretted and the match is altered; this is what “losing the proper meaning” refers to.
○ Question about pregnancy: A girl will be born.
[Case] In the spring of the twentieth year of the Meiji era, I met a certain distinguished nobleman. We discussed the prominent officials in government, and I said, “A certain official will attain high rank this year.” The nobleman asked, “How do you know?” I replied, “Every year on the winter solstice I divine the fortunes of the officials in government, and thus I know. This official’s fortune this year is the Cauldron changing to Before Completion.”
Judgment: The third line is yang in a yang place, so both talent and strength are powerful. It is adjacent to the fourth line, which is also yang; because the two yang lines do not draw close, the ears are altered. Since it is not centered by position and does not correspond with the fifth, it cannot receive the carrying bar, becoming submerged and unable to move. Although the cauldron contains the delicacy of pheasant fat, it ultimately cannot be eaten. This is like a person possessing the talent to save the world but having no means to raise it into use, and therefore being unable to realize his ambitions. “When rain comes” is like rain arriving after a great drought, enough to comfort the people’s hopes. The people waiting for beneficence are no different from those in drought waiting for rain—“If this person does not emerge, what will become of the people?” Thus the initial “diminished regret” ultimately becomes good fortune. The official’s fortune this year has this image, so I knew he would certainly be promoted and employed. But the third line is excessively firm yang: what is too rigid must break, so one should beware an unexpected calamity. The nobleman was deeply impressed by the subtlety of I Ching principles. Later, the official was indeed promoted, ennobled as a count, and honorably appointed to an important post. The following year, however, he suddenly suffered a violent change of fortune and lost the use of a foot, corresponding to the omen of “the cauldron’s leg breaks” in the fourth line.
Nine in the fourth place: The cauldron’s leg breaks; the duke’s food is overturned, and its appearance is soaked. Misfortune.
Nine in the fourth place: The cauldron’s leg breaks; the duke’s food is overturned, and its appearance is soaked. Misfortune.
The Commentary on the Image says: “The duke’s food is overturned”: what can one say of such trustworthiness?
The cauldron has three legs, symbolizing the Three Dukes. According to the calendrical system, the fourth line is in the Horse position and directly above the Purple Tenuity Enclosure. The Three Preceptors, according to the Sui dynasty’s Record of the Hundred Offices, did not handle affairs, had no administrative staff, and sat with the Son of Heaven discussing the Way; they were honored relatives and close ministers. The fourth corresponds below with the first. The first represents the feet, and its body is the Great Exceeding, which means overturning. The fourth is a Thunder line; Thunder represents the feet. Its upper nuclear trigram is Joy, which represents destruction and breaking. Therefore the first line’s “turning the feet upside down” becomes, at the fourth, “the foot breaks.” The cauldron is stable and unmoving because of its feet; when a foot breaks, the cauldron overturns, and the substance of the second line and the pheasant fat of the third are all spilled. Hence, “the duke’s food is overturned.” “Food” is interpreted by the Glossary as provisions and by the Rites of Zhou as cooked grain; in either case it simply means the contents of the cauldron. “Its appearance is soaked” is written by Zheng as “punishment in the inner chamber.” The commentary says that the one to be executed is not killed in the marketplace but taken to the Superintendent of Fields and punished indoors. Fu Qian says the Rites of Zhou contain the punishment in the inner chamber: high ministers were executed indoors, without public exposure. The fourth is near and adjacent to the fifth, referring to a high minister. The cauldron’s broken leg is a metaphor for an official neglecting his office. The ruler regards ministers as hands and feet; when a foot breaks, the way of ministership is lost. To execute him indoors is the utmost misfortune. The Commentary on the Image says, “What can one say?” meaning that the fourth cannot bear its responsibility, brought the blame upon itself, and nothing can be done.
[Divination]
○ Asked about current fortune: The course of fortune is overturned. In minor cases there will be damage and breakage; in major cases, punishment and execution. This is extremely frightening.
○ Asked about warfare: There is the disaster of losing troops and having generals killed.
○ Asked about fame and rank: What has not yet been achieved is difficult to hope for; what has already been achieved will certainly fail.
○ Asked about commerce: Wealth and capital will be destroyed, and one’s life and safety are also at risk.
○ Asked about marriage: Both the man and woman will surely suffer foot ailments, and the household will be adversely affected.
○ Asked about the home: There is the trouble of beams breaking and rafters collapsing.
○ Asked about illness: It is certainly a sore or ulcer on the foot, and it is difficult to guarantee an intact body.
○ Asking about a lawsuit: Ominous.
○ Asked about pregnancy: A girl will be born; beware congenital disability.
[Case] In the seventh month of the fifteenth year of the Meiji era, an internal revolt broke out in the capital of Korea. Ministers were killed and our envoy was expelled, apparently at the instigation of the Daewongun. The urgent report reached our country, throwing court and public alike into turmoil. A certain distinguished nobleman came to my residence and asked for a divination. The resulting hexagrams were the Cauldron changing to Decay.
Judgment: The cauldron has three legs, symbolizing the Three Dukes. If a leg breaks, there is a change among the Three Dukes—exactly what is happening in Korea today. The fourth place is near the fifth, so it represents the ruler’s close minister and shows someone monopolizing great power. This is the person described in the Commentary on the Appended Statements: “When virtue is thin but position is honored, wisdom small but plans great, strength small but responsibility heavy, few escape disaster.” The Daewongun fits this. “The duke’s food is overturned”: food is the contents of the cauldron. When a leg breaks, everything in the cauldron is overturned and nothing remains; this says that when turmoil arises in Korea, the resources of its treasuries will all be dissipated. “Its appearance is soaked” is read as “punishment in the inner chamber,” meaning severe punishment. Because the Daewongun is revered as the king’s father, he may escape formal punishment, but he is likely to suffer confinement and humiliation. When the fourth line changes, it becomes Decay. Decay means confusion; three worms in a vessel symbolize mutual devouring. This is precisely the three factions—the reformers, the conservatives, and the pro-China party—grinding against one another and creating the conflict. Fortunately, Korea has a wise monarch on the throne and the support of a worthy minister represented by the second line, so the kingdom will not be overturned. That is fortunate indeed.
The nobleman listened, repeatedly assenting, and departed. Later, the Daewongun was indeed confined by the Qing, and the king took personal control of the government.
The Commentary on the Image says: “The duke’s food is overturned”: what can one say of such trustworthiness?
The cauldron has three legs, symbolizing the Three Dukes. According to the calendrical system, the fourth line is in the Horse position and directly above the Purple Tenuity Enclosure. The Three Preceptors, according to the Sui dynasty’s Record of the Hundred Offices, did not handle affairs, had no administrative staff, and sat with the Son of Heaven discussing the Way; they were honored relatives and close ministers. The fourth corresponds below with the first. The first represents the feet, and its body is the Great Exceeding, which means overturning. The fourth is a Thunder line; Thunder represents the feet. Its upper nuclear trigram is Joy, which represents destruction and breaking. Therefore the first line’s “turning the feet upside down” becomes, at the fourth, “the foot breaks.” The cauldron is stable and unmoving because of its feet; when a foot breaks, the cauldron overturns, and the substance of the second line and the pheasant fat of the third are all spilled. Hence, “the duke’s food is overturned.” “Food” is interpreted by the Glossary as provisions and by the Rites of Zhou as cooked grain; in either case it simply means the contents of the cauldron. “Its appearance is soaked” is written by Zheng as “punishment in the inner chamber.” The commentary says that the one to be executed is not killed in the marketplace but taken to the Superintendent of Fields and punished indoors. Fu Qian says the Rites of Zhou contain the punishment in the inner chamber: high ministers were executed indoors, without public exposure. The fourth is near and adjacent to the fifth, referring to a high minister. The cauldron’s broken leg is a metaphor for an official neglecting his office. The ruler regards ministers as hands and feet; when a foot breaks, the way of ministership is lost. To execute him indoors is the utmost misfortune. The Commentary on the Image says, “What can one say?” meaning that the fourth cannot bear its responsibility, brought the blame upon itself, and nothing can be done.
[Divination]
○ Asked about current fortune: The course of fortune is overturned. In minor cases there will be damage and breakage; in major cases, punishment and execution. This is extremely frightening.
○ Asked about warfare: There is the disaster of losing troops and having generals killed.
○ Asked about fame and rank: What has not yet been achieved is difficult to hope for; what has already been achieved will certainly fail.
○ Asked about commerce: Wealth and capital will be destroyed, and one’s life and safety are also at risk.
○ Asked about marriage: Both the man and woman will surely suffer foot ailments, and the household will be adversely affected.
○ Asked about the home: There is the trouble of beams breaking and rafters collapsing.
○ Asked about illness: It is certainly a sore or ulcer on the foot, and it is difficult to guarantee an intact body.
○ Asking about a lawsuit: Ominous.
○ Asked about pregnancy: A girl will be born; beware congenital disability.
[Case] In the seventh month of the fifteenth year of the Meiji era, an internal revolt broke out in the capital of Korea. Ministers were killed and our envoy was expelled, apparently at the instigation of the Daewongun. The urgent report reached our country, throwing court and public alike into turmoil. A certain distinguished nobleman came to my residence and asked for a divination. The resulting hexagrams were the Cauldron changing to Decay.
Judgment: The cauldron has three legs, symbolizing the Three Dukes. If a leg breaks, there is a change among the Three Dukes—exactly what is happening in Korea today. The fourth place is near the fifth, so it represents the ruler’s close minister and shows someone monopolizing great power. This is the person described in the Commentary on the Appended Statements: “When virtue is thin but position is honored, wisdom small but plans great, strength small but responsibility heavy, few escape disaster.” The Daewongun fits this. “The duke’s food is overturned”: food is the contents of the cauldron. When a leg breaks, everything in the cauldron is overturned and nothing remains; this says that when turmoil arises in Korea, the resources of its treasuries will all be dissipated. “Its appearance is soaked” is read as “punishment in the inner chamber,” meaning severe punishment. Because the Daewongun is revered as the king’s father, he may escape formal punishment, but he is likely to suffer confinement and humiliation. When the fourth line changes, it becomes Decay. Decay means confusion; three worms in a vessel symbolize mutual devouring. This is precisely the three factions—the reformers, the conservatives, and the pro-China party—grinding against one another and creating the conflict. Fortunately, Korea has a wise monarch on the throne and the support of a worthy minister represented by the second line, so the kingdom will not be overturned. That is fortunate indeed.
The nobleman listened, repeatedly assenting, and departed. Later, the Daewongun was indeed confined by the Qing, and the king took personal control of the government.
Six in the fifth place: The cauldron has yellow ears and golden carrying bars. Beneficial to remain steadfast.
Six in the fifth place: The cauldron has yellow ears and golden carrying bars. Beneficial to remain steadfast.
The Commentary on the Image says: “The cauldron has yellow ears”: centeredness is what makes it substantial.
The fifth place is a broken line at the top of the cauldron, symbolizing its ears. The upper trigram is Clarity, which represents yellow, hence “yellow ears.” The carrying bar is also called a locking bar; it passes through the cauldron and is used to lift it. According to the design of cauldrons, the Son of Heaven uses gold decoration and feudal lords silver; since the fifth place is the ruler’s place, it is appropriate to use a golden cauldron, hence the golden carrying bars. “Beneficial to remain steadfast” means that the cauldron, a weighty vessel of the state, benefits from being upright, firm, and unmoving. Whoever lifts it should likewise approach it with an upright and steadfast mind so that it does not overturn. One who carries a cauldron listens through its ears; one who carries the world listens through the ruler. The ears are the master of a single cauldron, just as the ruler is master of the world. The Commentary on the Image says, “Centeredness is what makes it substantial.” “Centeredness” means that the ears of the cauldron are hollow in the middle; once the carrying bar is passed through, it can be lifted, and the contents of the cauldron can then be used to offer to the Supreme Deity and nourish sages. Thus the substance of the second, third, and fourth lines is in the cauldron’s belly, while the substance of the fifth is the upper ears of the cauldron.
[Divination]
○ Asked about current fortune: The course of fortune is honorable and weighty; remaining steadfast and upright brings blessings.
○ Asked about fame and rank: This is an image of great honor.
○ Asked about commerce: Information is clear, transport and distribution are convenient, and substantial profit can be obtained.
○ Asked about warfare: Beware the disaster of a wound piercing the chest and passing through the ear.
○ Divination for marriage: “yellow ears” and “golden crossbar” are auspicious signs of nobility, indicating marriage into an eminent family.
○ Divination for the household: A wealthy and eminent family.
○ Question about pregnancy: A girl will be born.
[Case] A certain merchant came and requested a divination concerning his fortunes; the yarrow stalks yielded Ding changing to Gou.
The judgment said: The ding is the treasured vessel of the state. In use, it can harmonize the five flavors and provide offerings for feasts and sacrifices. You have now asked about business and received the fifth line of Ding. Considering the meaning of the line statement, it says that the ding has ears, which must be fitted with a crossbar so that it can be lifted and moved. This implies that business will be profitable only when one obtains the proper method and can plan for gain. “Yellow ears” and “golden crossbar” are precious objects, indicating substantial profit. Since you have received this line, your financial fortune is flourishing—truly a cause for rejoicing.
[Case] In the thirty-first year of Meiji, a divination was made concerning the fortunes of the Reform Party; the yarrow stalks yielded Ding changing to Gou.
The judgment said: The pivot of the ding is its ears, and the pivot of the ears is the crossbar. Once the pivot is grasped, even the weight of the nine ding vessels can be lifted and carried. You have now asked about the Reform Party’s progress and received the fifth line of Ding, which says “yellow ears” and “golden crossbar.” When the ding’s ears have a crossbar, the ding can be carried; this implies that when a party has a leader, its resolutions can be implemented. As for the Reform Party, it had traditionally been at odds with the Liberal Party. Now the two parties joined forces and were able to stand together in the legislature, thereby achieving their intentions. This may be called obtaining the pivot. Yet the matter must be based on correctness for it to be beneficial. Without correctness, it will ultimately be disadvantageous. The line statement is so clear and intimate.
The two parties later did join forces and came to stand together in the government. Yet two strong powers cannot coexist. Before long, mutual suspicion between the two caused conflict, and after four months they were again dismissed and expelled. This happened because they had failed to understand the meaning of “beneficial perseverance.”
The Commentary on the Image says: “The cauldron has yellow ears”: centeredness is what makes it substantial.
The fifth place is a broken line at the top of the cauldron, symbolizing its ears. The upper trigram is Clarity, which represents yellow, hence “yellow ears.” The carrying bar is also called a locking bar; it passes through the cauldron and is used to lift it. According to the design of cauldrons, the Son of Heaven uses gold decoration and feudal lords silver; since the fifth place is the ruler’s place, it is appropriate to use a golden cauldron, hence the golden carrying bars. “Beneficial to remain steadfast” means that the cauldron, a weighty vessel of the state, benefits from being upright, firm, and unmoving. Whoever lifts it should likewise approach it with an upright and steadfast mind so that it does not overturn. One who carries a cauldron listens through its ears; one who carries the world listens through the ruler. The ears are the master of a single cauldron, just as the ruler is master of the world. The Commentary on the Image says, “Centeredness is what makes it substantial.” “Centeredness” means that the ears of the cauldron are hollow in the middle; once the carrying bar is passed through, it can be lifted, and the contents of the cauldron can then be used to offer to the Supreme Deity and nourish sages. Thus the substance of the second, third, and fourth lines is in the cauldron’s belly, while the substance of the fifth is the upper ears of the cauldron.
[Divination]
○ Asked about current fortune: The course of fortune is honorable and weighty; remaining steadfast and upright brings blessings.
○ Asked about fame and rank: This is an image of great honor.
○ Asked about commerce: Information is clear, transport and distribution are convenient, and substantial profit can be obtained.
○ Asked about warfare: Beware the disaster of a wound piercing the chest and passing through the ear.
○ Divination for marriage: “yellow ears” and “golden crossbar” are auspicious signs of nobility, indicating marriage into an eminent family.
○ Divination for the household: A wealthy and eminent family.
○ Question about pregnancy: A girl will be born.
[Case] A certain merchant came and requested a divination concerning his fortunes; the yarrow stalks yielded Ding changing to Gou.
The judgment said: The ding is the treasured vessel of the state. In use, it can harmonize the five flavors and provide offerings for feasts and sacrifices. You have now asked about business and received the fifth line of Ding. Considering the meaning of the line statement, it says that the ding has ears, which must be fitted with a crossbar so that it can be lifted and moved. This implies that business will be profitable only when one obtains the proper method and can plan for gain. “Yellow ears” and “golden crossbar” are precious objects, indicating substantial profit. Since you have received this line, your financial fortune is flourishing—truly a cause for rejoicing.
[Case] In the thirty-first year of Meiji, a divination was made concerning the fortunes of the Reform Party; the yarrow stalks yielded Ding changing to Gou.
The judgment said: The pivot of the ding is its ears, and the pivot of the ears is the crossbar. Once the pivot is grasped, even the weight of the nine ding vessels can be lifted and carried. You have now asked about the Reform Party’s progress and received the fifth line of Ding, which says “yellow ears” and “golden crossbar.” When the ding’s ears have a crossbar, the ding can be carried; this implies that when a party has a leader, its resolutions can be implemented. As for the Reform Party, it had traditionally been at odds with the Liberal Party. Now the two parties joined forces and were able to stand together in the legislature, thereby achieving their intentions. This may be called obtaining the pivot. Yet the matter must be based on correctness for it to be beneficial. Without correctness, it will ultimately be disadvantageous. The line statement is so clear and intimate.
The two parties later did join forces and came to stand together in the government. Yet two strong powers cannot coexist. Before long, mutual suspicion between the two caused conflict, and after four months they were again dismissed and expelled. This happened because they had failed to understand the meaning of “beneficial perseverance.”
Top nine: The ding with jade crossbars. Great auspiciousness; nothing is disadvantageous.
Top nine: The ding with jade crossbars. Great auspiciousness; nothing is disadvantageous.
The Commentary on the Image says: Jade crossbars above—firmness and yielding are properly balanced.
The top line occupies the extreme of the outer trigram. One yang line stretches across the ding’s ears, giving the image of a crossbar. Jade is firm in nature yet warm and lustrous in color. The top line, being firm in a yielding position, resembles these qualities; hence jade is used as the crossbar. Some say that being outside the hexagram means a worthy sage who has retired to be nourished, but holds no official position. According to the classifications, ding vessels had different grades of ornament: the Son of Heaven used gold, feudal lords silver, ministers bronze, and scholars iron. The fifth line says “yellow ears” and “golden crossbar”; this is the ding of the Son of Heaven. Since the top line has no position, it is distinguished by a jade crossbar. The Collected Explanations quotes Gan Bao: “Jade is even more precious than gold”; this is the meaning. The Tuan Commentary says, “Jade crossbars above—firmness and yielding are properly balanced.” “Above” means above the sixth line at the fifth place; “balance” means suitable proportion. It says that the sixth and fifth lines pair gold and jade, with firmness and yielding complementing each other, thereby accomplishing the nourishing work of the ding. Hence, “great auspiciousness; nothing is disadvantageous.”
[Divination]
○ Divination for current fortune: Warm, gentle, and harmonious; nothing undertaken is disadvantageous.
○ Divination for warfare: The six armies are already deployed; advancing will achieve victory without exception. Great auspiciousness.
○ Divination for rank and fame: Your position is approaching the jade crossbar of the ding. Great auspiciousness.
○ Divination for business: Fine jade awaiting a buyer; its price will certainly be good. Nothing undertaken is disadvantageous.
○ Divination for marriage: Like gold and like jade; great auspiciousness.
○ Divination for the household: This residence has a very high status. Great auspiciousness.
○ Divination for illness: It is feared to be a disorder involving ear pain.
○ Question about pregnancy: A girl will be born.
[Case] A certain gentleman came and requested a divination concerning his fortunes; the yarrow stalks yielded Ding changing to Heng.
The judgment said: Ding uses fire as its function; below it is the image of the vessel and above it the image of cooking. Its efficacy lies above, which is why the upper trigram is mostly auspicious. You have now asked about your fortunes and received the top line of Ding, whose image is the ding’s crossbar. The ding is a heavy vessel, while jade is a treasure. When jade adorns the crossbar and the crossbar carries the ding, the ding can be lifted and its nourishment can reach all under Heaven. This implies that when a person obtains favorable fortune, circumstances prosper and the right time arrives; firmness and yielding complement each other, and everything undertaken or planned brings great auspiciousness and benefit.
The Commentary on the Image says: Jade crossbars above—firmness and yielding are properly balanced.
The top line occupies the extreme of the outer trigram. One yang line stretches across the ding’s ears, giving the image of a crossbar. Jade is firm in nature yet warm and lustrous in color. The top line, being firm in a yielding position, resembles these qualities; hence jade is used as the crossbar. Some say that being outside the hexagram means a worthy sage who has retired to be nourished, but holds no official position. According to the classifications, ding vessels had different grades of ornament: the Son of Heaven used gold, feudal lords silver, ministers bronze, and scholars iron. The fifth line says “yellow ears” and “golden crossbar”; this is the ding of the Son of Heaven. Since the top line has no position, it is distinguished by a jade crossbar. The Collected Explanations quotes Gan Bao: “Jade is even more precious than gold”; this is the meaning. The Tuan Commentary says, “Jade crossbars above—firmness and yielding are properly balanced.” “Above” means above the sixth line at the fifth place; “balance” means suitable proportion. It says that the sixth and fifth lines pair gold and jade, with firmness and yielding complementing each other, thereby accomplishing the nourishing work of the ding. Hence, “great auspiciousness; nothing is disadvantageous.”
[Divination]
○ Divination for current fortune: Warm, gentle, and harmonious; nothing undertaken is disadvantageous.
○ Divination for warfare: The six armies are already deployed; advancing will achieve victory without exception. Great auspiciousness.
○ Divination for rank and fame: Your position is approaching the jade crossbar of the ding. Great auspiciousness.
○ Divination for business: Fine jade awaiting a buyer; its price will certainly be good. Nothing undertaken is disadvantageous.
○ Divination for marriage: Like gold and like jade; great auspiciousness.
○ Divination for the household: This residence has a very high status. Great auspiciousness.
○ Divination for illness: It is feared to be a disorder involving ear pain.
○ Question about pregnancy: A girl will be born.
[Case] A certain gentleman came and requested a divination concerning his fortunes; the yarrow stalks yielded Ding changing to Heng.
The judgment said: Ding uses fire as its function; below it is the image of the vessel and above it the image of cooking. Its efficacy lies above, which is why the upper trigram is mostly auspicious. You have now asked about your fortunes and received the top line of Ding, whose image is the ding’s crossbar. The ding is a heavy vessel, while jade is a treasure. When jade adorns the crossbar and the crossbar carries the ding, the ding can be lifted and its nourishment can reach all under Heaven. This implies that when a person obtains favorable fortune, circumstances prosper and the right time arrives; firmness and yielding complement each other, and everything undertaken or planned brings great auspiciousness and benefit.